SUNY series in Near Eastern Studies – serie

This volume deals with the caliphate of Yazīd. Yazīd was not accepted as a legitimate caliph by many of the leading Muslims of the time, and, therefore, al-Ṭabarī has concentrated his account of Yazīd's caliphate almost entirely on the opposition to him. This opposition had its leadership in two of the leading Islamic figures of the time, al-Ḥusayn, the son of the caliph ʿAlī, and Ibn al-Zubayr, a leading Muslim who felt that he had had some claims to the caliphate himself. The first revolt was led by al-Ḥusayn. This revolt, although ineffectual in military terms, is very important for the history of Islam, as al-Ḥusayn came to be regarded by Shi'ite Muslims as the martyred imam; his martyrdom is still commemorated every year by them.In his account al-Ṭabarī has preserved for us some of the earliest historical writing on the subject. The amount of space he devotes to this event shows the importance it had already assumed by his own time. The second revolt, that of Ibn al-Zubayr, was much more serious in immediate terms. The revolt or civil war can be divided into two stages. This volume covers the first stage, ending with the timely death of Yazīd, which saved Ibn al-Zubayr from defeat.

In this volume, which covers the caliphates of Sulaymān, ʿUmar II, and Yazīd II, al-Ṭabarī provides vivid and detailed accounts of the events spanning the period from 97-105/715-724. We listen to the stirring speeches of Qutaybah ibn Muslim, in which he urges his followers to renounce their allegiance to Sulaymān; are present at the disastrous third and final attempt to take Constantinople; watch from behind the scenes as Rajaʾ ibn Ḥaywah skillfully engineers the accession of 'Umar II; and follow the remarkable career of Yazīd b. al-Muhallab, first as governor and conqueror, then as prisoner, and finally as rebel.Throughout this volume we observe the struggle of the Umayyad regime to maintain control over a rapidly expanding but increasingly dissatisfied subject population. Governors are appointed and dismissed with dizzying rapidity, administrative boundaries are drawn and redrawn, Arab tribesmen express dissatisfaction with the diminishing rewards of military conquest, non-Arab converts chafe at the differential treatment they receive, and religious opponents revolt in the name of "the Book and the Sunnah." Important in their own right, the events of this period provide an essential key to a proper understanding of the 'Abbasid revolution that lay just over the horizon.A discounted price is available when purchasing the entire 39-volume History of al-Ṭabarī set. Contact SUNY Press for more information.

This volume opens when the caliph al-Manṣūr has just defeated the rebellion of Muḥammad the Pure Soul in 145/762-3 and is now securely established in power. The main concerns of the remaining thirteen years of his reign are the building of his new capital at Baghdad, on which al-al-Ṭabarī's text contains details not previously published in English, and his efforts to have his nephew ʿIsā ibn Mūsā replaced as heir apparent by his own son Muḥammad al-Mahdī, a maneuver that required all his political skills.The circumstances of al-Manṣūr's death in 158/775 are described in vivid detail, and this section is followed by a series of anecdotes, some serious, some humorous, most vivid and lively, that illustrate his character and habits.The last section of the volume describes the reign of al-Mahdī, more pious than his father but also more liberal and open-handed. Along with routine administration, space is devoted to the bizarre intrigues that accompanied the rise and fall of the vizier Ya'qub ibn Dawud and the mysterious circumstances of the caliph's own death in 169/785, followed by a short collection of character stories. In addition, the volume also contains important information about warfare on the Byzantine frontier and in Khurasan.A discounted price is available when purchasing the entire 39-volume History of al-Ṭabarī set. Contact SUNY Press for more information.

Before the caliphate of the ʿUthmān ibn ʿAffān, the Muslim community had grown from strength to strength in spite of a series of major crises—the Hirah, the death of the Prophet, the Riddah wars, the assassination of 'Umar by a Persian slave. But ʿUthmān's reign ended in catastrophe. His inability to manage the social and political conflicts that were now emerging among various factions within the community led to his death at the hands of Muslim rebels. The consequences of this tragic event were bitter: not only a century of civil war, but also political and religious schisms of such depth that they have not been entirely healed even now. Most medieval Muslim historians told this story in an overtly partisan manner, but al-Ṭabarī demands more of his readers. First of all, they must decide for themselves, on the basis of highly ambigous evidence, whether ʿUthmān's death was tyrannicide or murder. But, more than that, they must ask how such a thing could have happened at all; what had the Muslims done to bring about the near-destruction of their community?Al-Ṭabarī presents this challenge within a broad framework. For, even while the internal crisis that issued in ʿUthmān's death was coming to a head, the wars against Byzantium and Persia continued. The first expeditions into North Africa, the conquest of Cyprus, the momentary destruction of the Byzantine fleet at the Battle of the Masts, the bloody campaigns in Armenia, the Caucasus, and Khurasan are all here, in narratives that shift constantly between hard reporting and pious legend. Muslim forces retain the offensive, but there are no more easy victories; henceforth, suffering and endurance will be the hallmarks of the hero. Most evocative in the light of ʿUthmān's fate is the moving account of the murder of the last Sāsānian king, Yazdagird III—a man betrayed by his nobles and subjects, but most of all by his own character.

This book explores in a comparative perspective two fundamentalist waves that have rolled over the Middle East during the last two decades. Jewish and Muslim extremism have had a profound impact on the culture and politics of this important region. One thinks immediately of the Guh Emunism settlements on the West Bank, the Iranian revolution, and the assassination of President Sadat. The authors highlight various facets of the phenomena, such as Haradi Jewish ultra-orthodoxy, the transformation of secular Israeli nationalism by the Gush, Iranian attempts to spread the revolutionary gospel to the Sunni world, and fundamentalism as the spearhead of the national uprising in the Gaza. The introduction outlines what the extremist movements in both religions have in common, where they diverge, and how they are shaping the future of the Middle East.

Volume XXI of the History of al-Ṭabarī (from the second part of 66/685 to 73/693) covers the resolution of "the Second Civil War." This conflict, which has broken out in 64/683 after the death of the Umayyad caliph Yazīd I, involved the rival claims of the Umayyads (centered in Syria) and the Zubayrids (centered in the Hijaz), each of whom claimed the caliphal title, Commander of the Faithful. Both parties contented for control of Iraq, which was also the setting for al-Mukhtār's Shīʿite uprising in al-Kūfah during 66/685 and 67/686. Khārijite groups were active in south-western Iran and central Arabia, even threatening the heavily settled lands of Iraq. By the end of 73/692, the Umayyad regime in Damascus, led by Abd-al-Malik, had extinguished the rival caliphate of Ibn al-Zubayr and had reestablished a single, more or less universally acknowledged political authority for the Islamic community. Al-Ṭabarī's account of these years is drawn from such earlier historians as Abu Mikhnaf, al-Madāʾinī, and al-Waqidi and includes eyewitness accounts, quotations from poems, and texts of sermons. Notable episodes include al-Mukhtār's slaying of those who had been involved in the death of al-Husayn at Karbala, the death of al-Mukhtār at the hands of Muṣʿab ibn al-Zubayr, the revolt of Amr ibn Saʿīd in Damascus, the death of Muṣʿab at the Battle of Dayr al-Jathaliq, and al-Hajjaj's siege and conquest of Mecca on behalf of Abd-al-Malik. There are excursuses on the chair that al-Mukhtār venerated as a relic of Ali, the biography of the colorful brigand ʿUbayd Allāh b. al-Ḥurr, and the development of the secretarial office in Islam.The translation has been fully annotated. Parallels in the works of Ibn Sa'd, al-Baladhuri, and the Kitabal-Aghani have been indicated in the notes where these accounts supplement or diverge from that of al-Ṭabarī.

Volume XXI of the History of al-Ṭabarī (from the second part of 66/685 to 73/693) covers the resolution of "the Second Civil War." This conflict, which has broken out in 64/683 after the death of the Umayyad caliph Yazīd I, involved the rival claims of the Umayyads (centered in Syria) and the Zubayrids (centered in the Hijaz), each of whom claimed the caliphal title, Commander of the Faithful. Both parties contented for control of Iraq, which was also the setting for al-Mukhtār's Shīʿite uprising in al-Kūfah during 66/685 and 67/686. Khārijite groups were active in south-western Iran and central Arabia, even threatening the heavily settled lands of Iraq. By the end of 73/692, the Umayyad regime in Damascus, led by Abd-al-Malik, had extinguished the rival caliphate of Ibn al-Zubayr and had reestablished a single, more or less universally acknowledged political authority for the Islamic community. Al-Ṭabarī's account of these years is drawn from such earlier historians as Abu Mikhnaf, al-Madāʾinī, and al-Waqidi and includes eyewitness accounts, quotations from poems, and texts of sermons. Notable episodes include al-Mukhtār's slaying of those who had been involved in the death of al-Husayn at Karbala, the death of al-Mukhtār at the hands of Muṣʿab ibn al-Zubayr, the revolt of Amr ibn Saʿīd in Damascus, the death of Muṣʿab at the Battle of Dayr al-Jathaliq, and al-Hajjaj's siege and conquest of Mecca on behalf of Abd-al-Malik. There are excursuses on the chair that al-Mukhtār venerated as a relic of Ali, the biography of the colorful brigand ʿUbayd Allāh b. al-Ḥurr, and the development of the secretarial office in Islam.The translation has been fully annotated. Parallels in the works of Ibn Sa'd, al-Baladhuri, and the Kitabal-Aghani have been indicated in the notes where these accounts supplement or diverge from that of al-Ṭabarī.

This section of al-Ṭabarī's History covers the eight-year reign of al-Muʿtaṣim (833-42), immediately following the reign of his elder brother al-Ma'mun, when the Islamic caliphate was once more united after the civil strife and violence of the second decade of the ninth century A.D. Al-Mu'tasim's reign is notable for the transfer of the administrative capital of the caliphate from Baghdad north to the military settlement of Samarra on the Tigris, where it was to remain for some 60 years. This move meant a significant increase in the caliphs' dependence on their Turkish slave guards. Al-Muʿtaṣim's reign was also marked by periods of intense military activity along the northern fringes of the Islamic lands: against the Byzantines in Anatolia; against the sectarian Babak and his followers—the "wearers of red," the Khurramiyyah—in northwestern Persia; and against the politically ambitious local prince Mazyar in the Caspian provinces of Persia. These episodes take up the greater part of al-Tabari's account of al-Muʿtaṣim's reign, and he has provided graphic and detailed narratives of the respective campaigns, including valuable details on military organization and tactics during this period.

By 735 an Arab empire stretched from Arles and Avignon in southern France to the Indus River and Central Asia, and a vital young civilization fostered by a new world religion was taking root. Yet the Muslim conquerors were divided by tribal quarrels, tensions among new converts, and religious revolts. In 745 a vigorous new successor to the Prophet took control in Damascus and began to restore the waning power of the Umayyad dynasty. Marwān II's attempts were thwarted, however, by revolts on every hand, even among his own relatives. The main body of dissidents was a well-trained group of revolutionaries in Khurasan, led by the remarkable Abu Muslim. By 748 they had seized control of the province and drive the governor, Naṣr ibn Sayyār al-Lāythi, to his death and were advancing westward. This volume tells of the end of the Umayyad caliphate, the ʿAbbāsid Revolution, and the establishment of the new dynasty.

The concluding pages of al-Ṭabarī's History cover the caliphates of al-Muʿtaḍid and al-Muktafī and the beginning of the reign of al-Muqtadir—altogether a period of 23 turbulent years in world history. Although al-Ṭabarī has woven skillful narratives and quoted important documents verbatim, much of the information consists of brief notes jotted down by an observant and well-placed contemporary who witnessed the events as they occurred. The reporting is thus both vivid and, within limits, historically reliable. Happenings at court, military activities on the northern and eastern frontiers of the empire, and the difficulties caused by the Qarmatian movement are all brought to life in this volume.

The period covered in this volume is one of the most tumultuous periods of Islamic history. In it, al-Ṭabarī details with great success the intricate events that shaped real political power in Sāmarrā and Baghdad during the middle of the ninth century, laying bare the dynamics through which the army generals—who were mainly of Central Asian Turkish extraction—consolidated their grip on the caliphate. The political maneuvering that enabled them to pass the reins of real power to their descendants, creating a dynasty parallel to the "legitimate" caliphal dynasty, is also clearly revealed.A discounted price is available when purchasing the entire 39-volume History of al-Ṭabarī set. Contact SUNY Press for more information.

This volume continues the stories of the Israelite patriarchs and prophets who figured in Volume II, as well as of the semi-mythical rulers of ancient Iran. In addition to biblical, Qur'anic, and legendary accounts about Moses, Aaron, and the exodus of the Children of Israel from Egypt; of the Judges, Samuel and Ezekiel; and of Saul, David, and Solomon, it includes a version of Iranian prehistory that emphasizes the role of Manuchihr (Manushihr in Arabic) in creating the Iranian nation and state.Woven into these accounts are stories about figures belonging to the very earliest literatures of the Middle East: the mysterious al-Khidwith echoes from the epic of the Sumero-Akkadian hero Gilgamesh; the legendary exploits of Dhu l-Qarnayn, mirroring the ancient romance of Alexander; and incorporating elements about the encounter of King Solomon and Bilqis, the Queen of Sheba, of Jewish midrash and South Arabian lore.The Islamic empire was at its political and economic height during the tenth and eleventh centuries, and a new civilization was forged at the caliphal court and in society at large. One of the literary triumphs of that civilization was this rich and colorful tapestry belonging to the Islamic genre of "tales of the prophets." The tales in this volume show how threads from all the ancient civilizations of the Middle East were incorporated, absorbed, and Islamized in the brilliant fabric of that new civilization.

The present volume of the History of al-Ṭabarī deals with the years 14 and 15 of the Islamic era, which correspond to A.D. 635-637. The nascent Islamic state had just emerged victorious from the crisis that followed the Prophet's death in 632 and had suppressed what was known as the riddah ("apostasy") rebellion in the Arabian peninsula. Under the leadership of ʿUmar ibn al-Khaṭṭāb, the second caliph, or successor to the Prophet Muhammad, the Muslims embarked on the conquests that would soon transform the whole of the Middle East and North Africa into an Arab empire. Most of the present volume describes the battle of al-Qādisiyyah, which took place on the border between the fertile Iraqi lowlands (al-sawad) and the Arabian desert and resulted in the decisive defeat of the Persian army. The Muslim victory at al-Qādisiyyah heralded the downfall of the Sasanian dynasty, which had ruled Persia and Mesopotamia since A.D., the third century; it also paved the way for the conquest of Iraq and facilitated Islamic expansion in Persia and beyond.The volume also deals with the conquest of Syria and Palestine and the Expulsion of the Byzantines from those regions. Particular attention is devoted to the traditions related to the conquest of Jerusalem at the hands of ʿUmar ibn al-Khaṭṭāb, the first Muslim prayer on the Temple Mount, and its transformation into an Islamic sanctuary.The volume contains colorful descriptions of the various battles, expatiations on the bravery of the Muslim warriors, and portrayals of the futile negotiations between the parties before the beginning of hostilities. It thus provides the reader with a fascinating insight into the later Muslim traditions related to those crucial events of early Islamic history.

The present volume of al-Ṭabarī's monumental history covers the years 255-265/869-878, the first half of the reign of the Abbasid caliph al-Muʿtamid in Sāmarrā. Although the decade was one of relative calm in the capital, compared with the anarchy of the years immediately preceding, danger signals were flashing in territories adjacent to the imperial heartlands. Chief among them was the revolt of the Zanj, the narrative of which occupies the bulk of the present volume. A people of semi-servile status, the Zanj, who were based in the marshlands of southern Iraq, were led by a somewhat shadowy and mysterious figure claiming Shi'ite descent, 'Ali b. Muhammad. Their prolonged revolt against the central authorities was not crushed until 269/882.Al-Ṭabarī's account of these momentous events is unique in both the quality and the quantity of his information. He himself was present in Baghdad during the years of the revolt, and he was thus able to construct his story from reports by numerous eyewitnesses. The result is a detailed narrative that brings alive for the modern reader the main personalities and engagements of the revolt.

The present volume of al-Ṭabarī's monumental history covers the years 255-265/869-878, the first half of the reign of the Abbasid caliph al-Muʿtamid in Sāmarrā. Although the decade was one of relative calm in the capital, compared with the anarchy of the years immediately preceding, danger signals were flashing in territories adjacent to the imperial heartlands. Chief among them was the revolt of the Zanj, the narrative of which occupies the bulk of the present volume. A people of semi-servile status, the Zanj, who were based in the marshlands of southern Iraq, were led by a somewhat shadowy and mysterious figure claiming Shi'ite descent, 'Ali b. Muhammad. Their prolonged revolt against the central authorities was not crushed until 269/882.Al-Ṭabarī's account of these momentous events is unique in both the quality and the quantity of his information. He himself was present in Baghdad during the years of the revolt, and he was thus able to construct his story from reports by numerous eyewitnesses. The result is a detailed narrative that brings alive for the modern reader the main personalities and engagements of the revolt.

Although this volume deals with the part of al-Ṭabarī's History covering the years 12 and 13 (633-35), in the caliphates of Abū Bakr al-Ṣiddīq and ʿUmar ibn al-Khaṭṭāb, the narratives contained in it, which are lengthy and detailed, are concerned with the first Muslim conquests in Iraq and Syria. Although it might be expected, therefore, that this volume would be a basic source for these conquests, the actual value of the bulk of the reported traditions is in considerable doubt because most of the material is derived from a later Kufan traditionist, Sayf b. 'Umar (d. 170-93/786-809), who apparently exaggerated and distorted his material considerably. Indeed, Sayf's transmissions clearly reveal the tendency of his party, an anti-Shi'ite faction based on the Arab Mudar tribal group in al-Kufah that had lost out with the fall of the Umayyads and the coming of the 'Abbasids to power. Although Sayf's transmissions thus have limited value as far as the earliest conquests themselves are concerned, they are of the utmost value in revealing the content and character of Islamic historical debates in the late 2nd/8th century. In addition, they permit us to elucidate and reconstruct an early harmonizing tendency in Islam that undoubtedly had a significant effect on the way later Muslims viewed their earliest history.The translation is preceded by an introduction analyzing the tendencies of Sayf and his party as revealed in this volume. Extensive notes accompany the text for the benefit of historians in other fields, as well as of Islamic specialists.

Volume X of al-Ṭabarī's massive chronicle is devoted to two main subjects. The first is the selection of Abū Bakr as the first caliph or successor to the Prophet Muh'ammad following the Prophet's death in 632 C.E. This section of the History reveals some of the inner divisions that existed within the early Muslim community, and sheds light on the interests and motivations of various parties in the debates that led up to Abū Bakr's acclamation as caliph.The second main subject of Volume X is the riddah or "apostasy"—actually a series of rebellions against Muslim domination by various tribes in Arabia that wished to break their ties with Medina following the Prophet's death. The History offers one of the more extensive collections of accounts about this early sequence of events to be found in the Arabic historical literature. It provides richly detailed information on the rebellions themselves and on the efforts made by Abū Bakr and his Muslim supporters to quell them. It also tells us much about relationships among the tribes of Arabia, local topography, military practice, and the key personnel, organization, and structure of the early Islamic state.The successful suppression of the riddah marked the transformation of the Muslim state from a small faith community of importance only in West Arabia to a much more powerful political entity, embracing all of the Arabian peninsula and poised to unleash a wave of conquests that would shortly engulf the entire Near East and North Africa. The riddah era is, thus, crucial to understanding the eventual appearance of Islam as a major actor on the stage of world history.

This section of the History of al-Ṭabarī covers the caliphate of Muḥammad al-Amīn, who succeeded his father, Hārūn al-Rashīd on March 24, 809, and was killed on September 25, 813.The focus of this section is a single event, the civil war between al-Amīn and his half-brother al-Maʾmūn. Before his death, al-Rashīd had arranged for the succession in a series of documents signed at Mecca and deposited for safekeeping in the Ka'bah. Al-Amīn was to become caliph; al-Maʾmūn was to govern Khurasan with virtual autonomy from Baghdad. Al-Amīn could neither remove his brother from office nor interfere with his revenues or military support. Furthermore, al-Maʾmūn was named as al-Amīn's successor, and al-Amīn was forbidden to alter the succession. If either brother violated these conditions, he was to forfeit his rights.It soon became apparent that the good will to carry out these arrangements did not exist. Disagreement broke out when al-Amīn insisted that many of the forces that had accompanied al-Rashīd and al-Maʾmūn to Khurasan return to Baghdad. When the majority of army commanders obeyed the new caliph's orders, al-Maʾmūn was enraged and countered with measures to secure his position. Angry letters were exchanged, with al-Amīn pressing his brother to make concessions that al-Maʾmūn regarded as contrary to the succession agreement. By March 811, military conflict was imminent. Al-Amin demanded that certain border districts be returned to the control of Baghdad. When al-Maʾmūn refused, al-Amīn despatched an expedition to seize the districts.Al-Amīn's resort to force ended in disaster. Al-Maʾmūn's forces, led by Ṭāhir ibn al-Ḥusayn and Harthamah ibn A'yan, quickly closed in on Baghdad. In a siege lasting over a year, Baghdad suffered extensive damage from the fighting and from bombardment by siege engines. Gangs of vagrants and paupers, organized by al-Amīn into irregular units, fought a kind of urban guerrilla war. But, with Tahir and Harthamah enforcing the siege and with most of al-Amīn's associates having switched their loyalties to the winning side, the caliph was forced to sue for terms. These were worked out among representatives of al-Amīn, Tahir, and Harthamah. However, when the caliph boarded the boat that was to take him into Harthamah's custody, troops loyal to Tahir assaulted and capsized the boat. Al-Amīn fell into the Tigris, was apprehended, and was executed that night on orders from Tahir. Thus ended this phase of the civil war. Al-Maʾmūn was now caliph.Al-Ṭabarī i's history of these years includes accounts by participants in the event, diplomatic letters betweenal-Amīn and al-Maʾmūn, Tahir's long letter toal-Maʾmūn on the circumstances of al-Amin's death, and a dramatic eyewitness account of al-Amīn's last hours. Also noteworthy is a 135-verse poem describing the devastation of Baghdad. The section ends with a series of literary anecdotes on the character of al-Amīn.

This volume covers the years 21-23/641-43 of the caliphate of ʿUmar ibn al-Khaṭṭāb. It can be divided into two distinct and almost equal parts: the first concerning the Muslim conquests in Iran and the east, and the second concerning ʿUmar himself, his assassination, and an assessment of the caliph and the man.The volume begins with the caliphal order to the Muslim troops, recently victorious at the famous battle of Nihawand in 21/641, to penetrate farther into infidel lands in the east. The might of the Persian empire had been broken, and a golden opportunity offered itself to the Muslim community to expand its territories. The territorial gains thus achieved are recounted in this volume. Moving out of the garrison towns of al-Kufah and al-Basrah, the Muslim forces' conquests of Isfahan, Hamadhan, al-Rayy, Qumis, Jurjan, Tabaristan, Azerbaijan, Khurasan, parts of Fars province, Kirman, Sijistan and Makran as far as the Indus, are all described in these pages.Contained in these accounts of far-reaching conquests are the peace documents, which are of considerable historical importance. They are typically the documents issued by the victorious Muslim commanders on the ground to the subjugated local inhabitants, laying out in precise terms the obligations of the latter toward their Muslim conquerors in return for safe conduct.Leaving the Muslim forces on the bank of the Indus, Ṭabarī switches his account to Medina, where in 23/643 ʿUmar ibn al-Khaṭṭāb was assassinated by a Christian slave. After full accounts of this deed, the reader is provided with details of the caliph's genealogy, his physical description, his birth date and age, the names of his children and wives, and the period of time he was a Muslim. A lengthy section follows, in which the deeds of ʿUmar are recounted in anecdotal form. There are also quotations from his addresses to his people and some poetic eulogies addressed to him.The volume ends with ʿUmar's appointment of the electoral council, five senior figures in the Islamic community, to decide on his successor, and the fascinating and historically greatly important account of the workings of the council with all the cut and thrust of debate and the politicking behind the scenes. Thus was ʿUthmān ibn ʿAffān appointed to succeed ʿUmar.

An inquiry into the religious environment of the person Muslims hail as the “Envoy of God” and an attempt to trace his progress along the path from paganism to that distinctive form of monotheism called Islam.

The initial years (126-145) of al-Manṣūr's reign presented several significant challenges to nascent ʿAbbāsid hegemony, and the resulting confrontations constitute the central focus of this section of Ṭabarī's Tarikh. After Abu Jafar succeeded his brother Abū Al-ʿabbās as caliph, the second of the ʿAbbāsid dynasty, he moved against his recalcitrant uncle, ʿAbd Allāh ibn ʿAlī, and against the potential threat that he perceived in the person of the commander in Khurasan, Abu Muslim. Eliminating the latter and containing the former freed the caliph to address a series of other onslaughts and insurrections.Starting with the year 144, however, Ṭabarī turned to this volume's principal preoccupation, to which half of the book is devoted. Judging by the attention given to it, he clearly perceived the Hasanid rebellions of Muhammad b. Abdallah (the Pure Soul) and of his brother Ibrahim to be the most substantial attack on Abbasid authority to arise in the first years of that dynasty. Ṭabarī's description of the prolonged search for Muhammad and Ibrahim and of the caliphal vengeance visited upon their father and family provides an extended prelude to the vivid battle and death scenes in Medina and Bakhamra. Yet, elaboration of these events does not eclipse mention of all other Abbasid activity. To bridge the account of Muhammad's defeat and that of Ibrahim's uprising, Ṭabarī inserted a narrative interlude depicting the site selection and preliminary construction of al-Manṣūr's most celebrated achievement, the City of Peace, Baghdad.

This volume 16 of Tabari's great 40-volume history of the Arabs treats the Caliphate of 'Ali I, 656-651This volume of al-Ṭabarī's history deals with the traumatic breakup of the Muslim community following the assassination of the Caliph 'Uthman. It begins with the first seriously contested succession to the caliphate, that of ʿAlī, and proceeds inexorably through the rebellion of 'A'ishah, T'alhah, and al-Zubayr, to the Battle of the Camel, the first time Muslim army faced Muslim army. It thus deals with the very first violent response to the two central problems of Muslim history: who is the rightful leader, and which is the true community? It is a section with the weightiest implications for the Muslim interpretation of history, wide open to special pleading.There are the Shi'a who depict ʿAlī as a spiritual leader fighting against false accusations and the worldly ambitious. Conversely, there are those who would depict him or his followers in a negative light. There are also the 'Abbasid historians, who, though anti-Umayyad, must balance a reverence for the Prophet's household (ahl al-bayt) with a denunciation of 'Alid antiestablishmentarianism. All these points of view, and more, are represented in al-Ṭabarī's compilation, illustrating the difficulty the Muslim community as a whole has faced in coming to terms with these disastrous events.

This volume 17 of al-Tabari's great 40-volume history of the Arabs treats the first Civil War, 656-661.Many of the events treated in this volume have become part of the historical consciousness of Muslims. The first civil war of Islam, the Fitnah, is widely seen as of decisive importance in dividing the Muslims into three major traditions, Sunnis, Shi'is, and Kharijis, which have persisted until today. Although this division may be an over-simplification of a much more complex process of community formation, the events narrated here are certainly of great importance in the early history of Islam.The volume is focused on the struggle between the caliph ʿAlī and his rival and eventual successor as caliph, Mu'awiyah, the first caliph of the Umayyad dynasty. About half of the material is concerned with the confrontation between the two at the battle of Siffin in 657, the fighting, the ending of the battle when the Syrian supporters of Mu'awiyah are described as having attached Qu'ranic texts to their lances, and the subsequent negotiations between the two rivals which resulted in the dispute's being put to arbitration. Much detail is also provided about ʿAlī's struggle against the Kharijis, his former supporters who had turned against him as a result of his agreement with Mu'awiyah to accept arbitration; the revolt against ʿAlī in regions of Iraq and Persia around the northern edges of the Persian Gulf, which involved Christians, as well as Muslims, Arabs, and such non-Arab groups as Kurds; the events in Egypt that led to the burning of 'Ali's representative there in the skin of a donkey; and the murder of by ʿAlī Ibn Muljam, the account of which sometimes reads as if it were a popular story.Al-Ṭabarī 's text makes available a wealth of detail in narratives collected from the now lost compilations of scholars of earlier generations. The bulk of the material is cited from the famous Abu Mikhnaf, who died in A.D. 774, but there are also many reports from other traditionists and narrators whose materials would be largely unknown to us if it were not for the work of al-Ṭabarī. The volume contains a number of speeches and letters attributed to the Prophet's son-in-law and cousin ʿAlī, including his deathbed speech to his sons, and there is also a version of the document drawn up by ʿAlī and Mu'awiyah in which they agreed to appoint arbitrators.The Arabic text of the Leiden edition of al-Ṭabarī has been compared with the more recent Cairo edition and with the substantial parallel passages in such other works as the Waq'at Siffin of al-Mingari and the Sharh Nahj al-Balaghah of Ibn Abi' l-Hadid, as well as other sources, in an attempt to provide a secure text for translation. Individuals and places are identified in the footnotes, further references to sources and secondary literature are provided, and textual problems and historical matters are discussed. The volume contains a bibliography and index.

A systematic treatment of the religious, intellectual, cultural, and social foundations of the Islamic resurgence in the modern Arab world that is grounded in the larger context of Arab and Islamic intellectual history.This is a systematic treatment of the religious, intellectual, cultural, and social foundations of Islamic resurgence in the modern Arab world. Because of the complex origin and controversial nature of this movement, Abu-Rabi> has grounded its thought in the larger context of Arab and Islamic intellectual history. Islamic resurgence has offered a multitude of solutions to the perceived problems of modern Arab and Muslim societies through the pens of its most sophisticated thinkers and philosophers. This study documents in detail the ideas of such leading Islamist thinkers as Hasan Banna, Sayyhid Qutb, Muhammad Husayn Fadlallah, and Yusuf al-Qaradawi. It also discusses contemporary Arab views on resurgence and the relationship between religion and society.

Biographical material that al-T'abari appended to his History, bringing together biographies of Companions and successors of the Prophet. Many chapters are devoted to women who played a role in the transmission of knowledgeThe present volume is a collection of excerpts from al-Ṭabarī's biographical work entitled The Supplement to the Supplemented (Dhayl al-mudhayyal).In the introduction to his History, al-Ṭabarī declared his intention to append to it a biographical work for the reader's convenience. Only a collection of excerpts has survived, however. It was first published as part of the Leiden edition of the History and is now presented as a volume in the Ṭabarī Translation Project. It brings together biographies of Companions, successors, and scholars of subsequent generations; many chapters are devoted to women related to the Prophet who played a role in the transmission of knowledge. The biographies vary in length and style, ranging from a mere identification of a person to long accounts and anecdotes.This volume represents a long tradition characteristic of Muslim culture. Muslim scholars developed biographical literature into a rich and complex genre. It was intended to be an auxiliary branch of religious study, aimed at determining the reliability of chains of transmission through which traditions were handed down. More often than not, however, works in this genre contain valuable historical information of the kind often ignored by the authors of mainstream history books. Even though not a complete work, this volume is thus not merely a supplement to al-Ṭabarī's History but also a source in its own right, often supplying new and rare insights into events and social conditions.

Volume VIII of al-Tabari's great 40-volume history of the Arabs covers the history of the Muslim community and the biography of Muh'ammad in the middle Medinan years. During this period, Meccan resistance to Islam collapsed, Muh'ammad returned triumphantly to his native city, and the Muslim community weathered controversy in Muhammad's private life.This volume covers the history of the Muslim community and the biography of Muḥammad in the middle Medinan years. It begins with the unsuccessful last Meccan attack on Medina, known as the battle of the Trench.Events following this battle show the gradual collapse of Meccan resistance to Islam. The next year, when Muḥammad set out on pilgrimage to Mecca, the Meccans at first blocked the road, but eventually a ten-year truce was negotiated at al-Ḥudaybiyah, with Muḥammad agreeing to postpone his pilgrimage until the following year. The Treaty of al-Ḥudaybiyah was followed by a series of Muslim expeditions, climaxing in the important conquest of Khaybar. In the following year Muḥammad made the so-called Pilgrimage of Fulfillment unopposed.Al-Ṭabarī's account emphasizes Islam's expanding geographical horizon during this period. Soon after the Treaty of al-Hudaybiyah, Muḥammad is said to have sent letters to six foreign rulers inviting them to become Muslims. Another example of this expanding horizon was the unsuccessful expedition to Mu'tah in Jordan.Shortly afterward the Treaty of al-Ḥudaybiyah broke down, and Muḥammad marched on Mecca. The Meccans capitulated, and Muḥammad entered the city on his own terms. He treated the city leniently, and most of the Meccan oligarchy swore allegiance to him as Muslims.Two events in the personal life of Muḥammad during this period caused controversy in the community. Muḥammad fell in love with and married Zaynab bint. Jaḥsh, the divorced wife of his adopted son Zayd. Because of Muḥammad's scruples, the marriage took place only after a Qur'anic revelation permitting believers to marry the divorced wives of their adopted sons. In the Affair of the Lie, accusations against Muḥammad's young wife ʿĀʾishah were exploited by various factions in the community and in Muḥammad's household. In the end, a Qur'anic revelation proclaimed ʿĀʾishah's innocence and the culpability of the rumormongers.This volume of al-Ṭabarī's History records the collapse of Meccan resistance to Islam, the triumphant return of Muḥammad to his native city, the conversion to Islam of the Meccan oligarchy, and the community's successful weathering of a number of potentially embarrassing events in Muḥammad's private life.

This volume of al-Tabari's History provides the most complete and detailed historical source for the Persian empire of the Sasanids, whose four centuries of rule were one of the most glorious periods in Persia's long history.This volume of al-Ṭabarī's History has a particularly wide sweep and interest. It provides the most complete and detailed historical source for the Persian empire of the Sāsānids, whose four centuries of rule were one of the most glorious periods in Persia's long history. It also gives information on the history of pre-Islamic Arabs of the Mesopotamian desert fringes and eastern Arabia (in al-Hira and the Ghassanid kingdom), and on the quite separate civilization of South Arabia, the Yemen, otherwise known mainly by inscriptions. It furnishes details of the centuries'-long warfare of the two great empires of Western Asia, the Sāsānids and the Byzantine Greeks, a titanic struggle which paved the way for the subsequent rise of the new faith of Islam. The volume is thus of great value for scholars, from Byzantinists to Semitists and Iranists. It provides the first English translation of this key section of al-Ṭabarī's work, one for which non-Arabists have hitherto relied on a partial German translation, meritorious for its time but now 120 years old. This new translation is enriched by a detailed commentary which takes into account up-to-date scholarship.

Multidisciplinary examination of the public sphere in "traditional" Muslim society.Challenging conventional assumptions, the contributors to this interdisciplinary volume argue that premodern Muslim societies had diverse and changing varieties of public spheres, constructed according to premises different from those of Western societies. The public sphere, conceptualized as a separate and autonomous sphere between the official and private, is used to shed new light on familiar topics in Islamic history, such as the role of the shari`a (Islamic religious law), the `ulama' (Islamic scholars), schools of law, Sufi brotherhoods, the Islamic endowment institution, and the relationship between power and culture, rulers and community, from the ninth to twentieth centuries.

Sheds light on one of the most important religious thinkers in the modern Muslim world.Distinguished scholars in Islamic Studies, Middle Eastern Studies, and Modern Turkish Studies examine the life and thought of Bediuzzaman Said Nursi (1877–1960) using a variety of approaches-theological, philosophical, sociological, and historical-to shed new light on one of the most important thinkers and religious leaders in the modern Muslim world. Early in his life Nursi had hoped to save the Ottoman Empire from collapse, but after the empire gave way to the modern Turkish Republic, Nursi found himself in disagreement with the vision of a secular, Western-style state fostered by Turkey's new leadership and withdrew from public life. Deemed a potential threat to the young Republic, he was condemned to a life of exile and imprisonment. This isolation, however, allowed him to write the works that were to form the basis of a "faith movement" that would not only keep alive the Islamic religion in Turkey, but also in later decades would become one of the most important religious movements in contemporary Turkey and an inspiration to millions throughout the Muslim world.Contributors include Ibrahim M. Abu-Rabi>, Redha Ameur, Mehmet S. Aydin, Mucahit Bilici, Kelton Cobb, Dale F. Eickelman, Yvonne Yazbeck Haddad, Ayize Jamat-Everett, Metin Karabasogûlu, Bilal Kuspinar, Oliver Leaman, Serif Mardin, Lucinda Allen Mosher, M. Sait Özervarlı, Taha 'Abdel Rahman, Fred A. Reed, Barbara Freyer Stowasser, Sükran Vahide, and M. Hakan Yavuz.